《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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33 Psalm 33 Verse 1 Achimelech. So Clement VIII corrects what Sixtus V had printed Abimelech, conformably to the Hebrew, &c. Some editors have since pretended that the word, (Calmet) which is retained in Berthier and Calmet, though we should think such changes improper, unless they were made by proper authority. (Haydock) --- Many of the ancients suppose that Achimelech (who is also styled Abimelech, the high priest at Nobe) is here meant, from whom David concealed his real design. [1 Kings xxi.] (Eusebius; St. Athanasius; St. Jerome, &c.) --- Others rather think that the psalm was composed after David had escaped the great danger at the court of Achis, by counterfeiting madness, 1 Kings xxi. 13. (St. Augustine; Muis, &c.) --- Achis alone is styled king among the Satraps. Those who ruled over the Philistines, generally bore the title of Abimelech, as the Egyptian monarchs had that of Pharao. (Berthier) (Genesis xxi. 22.) (Calmet) (Worthington) --- This psalm is alphabetical. The last verse beginning with p, is supernumerary, and may belong to the next psalm. See Psalm xxiv. (Calmet) --- There seems also to be something wanting in ver. 6., (Houbigant) unless e and v have each only one hemistic. (Haydock) --- From the change of names, and of David's countenance, St. Augustine gathers the vocation of the Gentiles, the real presence, &c. (Worthington) See 1 Kings xxi. (Haydock) Verse 2
Mouth. The just praise God in adversity, as well as in prosperity. (Worthington) --- David had lately been delivered in a wonderful manner. (Calmet) Verse 3
Praised. Hebrew, "glory," Psalm xxxi. 11. (Haydock) --- Others, seeing my treatment will give praise to thee, the Author of all good, (Calmet) and I shall be praised while I serve thee. (Worthington) Verse 4
Together, (in idipsum). "If you love God, draw all to the love of God." (St. Augustine) --- The multitude will not diminish his attention to you. (Calmet) Verse 5
Troubles. Hebrew, "fears or straits;" angustiis. (St. Jerome) (Haydock) --- The Vulgate adopts the Alexandrian Septuagint, Greek: thlipseon: the Vatican copy has, Greek: paroikion, "habitations," at Nobe, Geth, &c. Seek the Lord, while he may be found, Isaias lv. 6. Those who entertain doubts about religion, who are in sin, or tend to perfection, must all strive to find the Lord. The matter is of the utmost importance. (Berthier) Verse 6
Come, "by faith and good works." (St. Jerome) --- Enlightened. Hebrew also, "flow together." (St. Jerome) --- You need not be afraid of impoverishing him. (Calmet) --- The points would require, (Berthier) "They looked....and were lightened, (Protestants) or flowed unto him." (Marginal note) (Haydock) --- But the Septuagint, &c., knew nothing of them, and Houbigant agrees with our version. (Berthier) --- And. Here v comes in its proper place, though for only half of the verse. (Haydock) Verse 7
This. I myself, whom you beheld in the midst of afflictions. (Haydock) --- Poverty is a great inducement for God to shew mercy. (Berthier) --- The poorest may approach without fear. (Worthington) Verse 8
Encamp. Literally, "send." (Haydock) --- This is explained of Jesus Christ, by St. Augustine and St. Jerome. (Calmet) --- Hebrew and Septuagint (Greek: parembalei) intimate that the angel himself shall encamp round God's servants, so that no evil shall come near them. (Haydock) --- This has often been verified, Genesis xxxii.. 1., and xlviii. 16., and 4 Kings vi. 16, &c. (Calmet) --- One angel is here represented as equal to a great army. A Protestant commentator observes, that David attributed his escape to the protection of an angel, and was very thankful for it. We see, therefore, what advantages we may derive from the blessed spirit? What then should hinder us from addressing our prayers to them? (Berthier) Verse 9
Taste, in the blessed Eucharist, (St. Athanasius; St. Augustine; Theodoret) or by experience. (Calmet) (1 Peter ii. 3.) Verse 10
Want. In the old law, God was more particularly engaged to defend his servants from distress. Though, as they were sometimes under oppression, they knew that they were to look for more substantial blessings from heaven. Hence they would not have exchanged their condition for that of the richest worldling. Such ought to be still more our sentiments, since we have beheld Christ dying naked on the cross, and his martyrs rejoicing under the most excruciating torments. (Calmet) Verse 11
Rich of this world, (1 Timothy vi. 17.; Menochius) are often poor in spiritual gifts. (Worthington) --- Those who are poor in both respects, are truly miserable, (Haydock) since they cannot satisfy their craving appetite. But the prophet admires those who are poor in spirit, whether they have many possessions or not. (Berthier) --- The fear of the Lord is his treasure, Isaias xxxiii. 6. The saint is content under every dispensation of Providence. (Haydock) --- Lazarus was truly rich even here; and in heaven his is covered with glory, Luke xvi. 20. (St. Jerome) (Calmet) --- Hebrew, "the lions have wanted." (St. Jerome) --- This may have been the case: yet those who fear God shall be filled; or, the rich may be designated by the name of lion's whelps, on account of their power and avidity. (Calmet) --- The same term, cephirim, is often applied to men in power, Ezechiel xix 2., and Job iv. 10. (Berthier) --- Good. If the saints be sometimes deprived of provisions, they know that it is better for them; as God directs all for their good. (Haydock) Verse 12
Children; docile and free from pride and hypocrisy. Verse 13
Good days. St. Peter (1 Peter iii. 10.) adopts this sense, though the Hebrew is rendered, "and desireth days, that he may see good." The apostles shews that heaven is here principally meant, though a virtuous life is the best to procure even present happiness. (Berthier) --- Many of David's followers probably confined their views to the latter. (Calmet) --- Every one desireth to be happy, but only the virtuous are really so. (Worthington) Verse 14
Guile. He very properly begins with regulating the tongue, as this member may prove very dangerous, Proverbs xviii. 21., and James iii. 5. By detraction, it wounds three people; and it causes no less evil by flattery. (Calmet) Verse 15
Good. It will not suffice to refrain from criminal actions, Psalm xxxvi. 27. --- Peace, both private and public, Jeremias xxix. 7. (Calmet) --- A person may, notwithstanding, have much to suffer. But St. Peter [1 Peter iii.] prevents this objection, by proclaiming those happy who suffer for justice sake, ver. 14. (Berthier) --- Good works are necessary as well as faith. (Worthington) Nam frustra vitium vitaveris illud Si te alio pravum detorseris. (Horace, ii. sat. 2.) Verse 16
Eyes. St. Basil understands the angels. God protects his servants, (Haydock) while he treats the wicked with severity. (Calmet) Verse 17
To cut, &c. St. Peter leaves this out; perhaps because temporal punishments would not be so often inflicted upon the wicked under the new law; as God tries his faithful, and teaches them to wait till judgment, when all will be treated according to their deserts. (Berthier) --- He sees all men's actions, and will reward them accordingly. (Worthington) Verse 18
Just. This word is omitted in Hebrew but it is supplied by al the versions; which shews that the original is not quite perfect. (Berthier) --- If this were left out, the passage would refer to the wicked, ver. 16. Yet St. Jerome found the Hebrew in this state. (Haydock) --- Troubles. Many experienced the divine protection in a wonderful manner, and though others fell victims to persecution, (Hebrews xi. 36.) yet they were perfectly resigned to God's will, (Berthier) and thus obtained their wishes, receiving a better reward in eternity. (Calmet) Verse 19
Them. Hebrew, "broken-hearted;" to the humble and distressed. (Haydock) --- God is very near to such. (Calmet) (Psalm l. 19., and xc. 15.) See St. Polycarp, Epistle to the Philippians ii. Verse 20
Many. David was too well informed to promise that the just would experience no affliction? but it will not last for ever. (Calmet) (Hebrews xii. 6.) --- If God seem to forsake them for a time, he gives them interior strength, and will at last crown his own gifts. (Worthington) Verse 21
Broken. Their virtue which is denoted by the bones, (Menochius) shall not sink under torments. So Christ encouraged his disciples, by assuring them that a hair of their head should not perish, Matthew x. 30. (St. Augustine) (Calmet) --- The elements of our bodies cannot be divided or destroyed by human force, so as to prevent their resurrection. The identical bodies shall rise again, though they may have been subject to many changes, reduced to ashes, or consumed by wild beasts. This mystery has often offended incredulous philosophers. Jesus Christ is the just, by excellence; and this prediction was fulfilled in his person, as St. John (xix. 36.) does not confine himself to the type of the paschal lamb. (Berthier) Verse 22
PSALM XXXIII. (BENEDICAM DOMINUM.) An exhortation to the praise and service of God. Evil, or "bad." (Chaldean) Hebrew also, "malice shall slay the wicked." They can attribute their misfortunes only to their own misconduct. (Berthier) --- Guilty, and shall be treated as criminals; a fate which the just shall never experience, ver. 23. The death of Saul seems to be foretold. (Calmet) --- The wicked are forced to quit the world and their bodies which they have idolized, and are hurled into everlasting fire. (St. Bernard) --- In punishment of former transgressions, they are suffered to fall into more sins; while those who place their confidence in God's grace, will be preserved. (Worthington) --- "Death in not indeed the last, but those torments destined for the profligate in hell, occupy the last place." (Plato, Leg. ix.) Verse 23
Redeem. This verse greatly resembles that which is placed, in like manner, out of the alphabetical order, at the end of Psalm xxiv. Hebrew in both, "Redeem, O Lord," &c. (Haydock) 34 Psalm 34 Verse 1 David. Some of the Greek copies add, "psalm," and "unto the end." It was composed during the persecutions of Saul, &c., and is applied by the Fathers to Jesus Christ, who quotes ver. 19, (John xv. 25.; Calmet) and it seems to be in the same state with several others, which speak of his sufferings. (Berthier) --- The expressions are very animated, and though vengeance was not so strictly forbidden under the old law, (Matthew v. 44.) yet we may explain them as predictions. (Theodoret) --- David always evinces the greatest moderation, (Psalm vii. 5.) and treated even Saul with the utmost respect. What he says, therefore, was dictated by a sincere desire of their conversion, and that they might prevent eternal torments. (Asterius) (Calmet) --- His name implies one "beloved," &c., inasmuch as he is a figure of Christ, the conqueror of death and hell. (St. Augustine) (Worthington) --- Judge. Hebrew, "plead." I do not wish them to be condemned unheard. (Calmet) --- A vindictive person does not thus commit his cause to God. Jesus Christ was all mildness. But in the spiritual warfare, we may well address these words to God, (Berthier) who is often represented as a mighty warrior, Exodus xv. 3. (Calmet) Verse 2
Arms. Hebrew magen, "buckler," of a smaller size (1 Kings xvii. 6, 7.) than the shield, (tsinna) which was used to cover the whole body. St. Jerome renders the latter word by hastam, "the spear." (Calmet) --- But this text speaks of defensive weapons. Verse 3
The way. This may be implied by the word conclude, which Houbigant rejects, observing that St. Jerome has præoccupa, (Berthier) as it is in the Par. ed. 1583. (Haydock) --- But I fiind præcipita. (Berthier) --- "Prevent" the designs, stop the passage, or "hurl my persecutors headlong." (Haydock) --- Take offensive weapons. He foretells the ruin of those who persecuted the Church. (Worthington) --- Salvation, though my enemies deny it, Psalm iii. 2. Verse 4
Let them. So most people render the Hebrew, though it may be understood in the future, (Berthier) as Montanus translates. (Haydock) --- Me. The wicked shall be confounded in the end, when the just shall triumph. (Worthington) Verse 5
Dust. Hebrew mots, small "chaff," Psalm i. 4. (Vatable) --- Angel. The evil spirits are employed to punish the wicked, as good protect the just, Psalm xxxiii. 8. Some Fathers have supposed that every man was attended by a good and a bad angel. (Hermes ii.; Origen xxxv. in Luke; St. Gregory of Nyssa, vit. Mos.; Cassian viii. 17., and xiii. 12.) --- But the Church admits the power of the wicked spirits only against those who take part with them, or "as far as God allows them" (St. Jerome) to tempt. The devil is like a dog chained down, which can bite none but those who come within its reach. (St. Augustine) --- Both good and bad angels are ministers of God's justice. (Haydock) Verse 6
Slippery. The systems of infidels, who deny a future existence are of this nature. If they were even true, the just would have lost nothing by pursuing a virtuous course. (Berthier) Verse 7
Their. Literally, "the destruction of their net." (Haydock) --- Some would translate shachath, "the pit of," &c. But the Septuagint is preferable; and chapheru means the have "covered with shame," as well as dug for my soul. (Berthier) --- Pit ought to be removed to the latter part of the verse. Saul laid many falsehoods to the charge of David, (Calmet) and insidiously sought his ruin. (Haydock) Verse 8
Fall. He foretells the destruction of Saul, and his own glory. (Calmet) Verse 9
Salvation. In the midst of troubles he is not devoid of hope, and after his deliverance he looks for eternal happiness. (Worthington) Verse 10
Lord. Some Latin copies repeated this, while others in the original passed over the word entirely. (St. Jerome ad. Sun.) --- Be thou my life whom I always seek." (St. Augustine) --- Poor, in general, or David, who was supplied by Abimelech with food, 1 Kings xxi. 3. (Calmet) Verse 11
Not. Accusing me of disloyalty, &c. (Flaminius) --- We must not imagine that David was cited to the bar. This is admirably explained of Jesus Christ at the tribunal of Pilate, (Calmet) and of the high priests. (Haydock) (Matthew xxvi.) --- God knows not what cannot be; (Worthington) and therefore Christ could not acknowledge what was falsely laid to his charge. (Haydock) --- The martyrs, &c., have often been exposed to the shafts of calumny. (Berthier) Verse 12
Depriving, sterilitatem. (Haydock) --- Hebrew denotes the condition of one who has lost a husband or father. --- I had exposed my life for the welfare of the state, and of those who now seek my ruin. (Calmet) --- Yet David was not slain. This was verified in our Saviour. (Worthington) --- Septuagint have Greek: ateknian, "loss of children;" as Christ was abandoned by his disciples. (Menochius) Verse 13
To me. Hebrew also signify, "when they were sick," which manifests a more heroic charity; though yet it is more natural to suppose that David would assume these robes of penance when he was under affliction, as St. Jerome intimates, cum infirmarer ab eis. (Berthier) --- Our Saviour's life was a continual penance, though he stood in no need of it for himself. (Worthington) --- David was aware that the best method of avoiding the attacks of his enemies, was to make God his friend, by sentiments of humility, and by penance. (St. Augustine) (Calmet) --- Bosom. I shall reap the advantage from my prayer, if it be of no service to my enemies. (Genebrard) (Luke x. 6.) (Menochius) --- May what I wish for my enemies fall to my own lot. I have prayed for them in secret and with the utmost fervour. (Calmet) --- I have repeatedly urged my request, (Houbigant) or I am confident my prayer will be of some service, at least to myself. (Berthier) Verse 14
Please, complacebam, "treat lovingly." (Haydock) --- Vulgate follows the regimen of the Septuagint Greek: euerestoun, which may govern an accusative case. Hebrew is plainer, I walked," (Berthier) or "behaved myself as though he had been my friend or brother." (Protestants) (Haydock) --- So. Septuagint seem to have explained am, "truly," instead of mother; as the points would determine the Hebrew, "like one who bewails his mother;" (Berthier) or, "like a mother mourning, I bowed down in grief." (St. Jerome) --- An ancient Greek interpreter has, "like one mourning for a brother born of the same mother." I felt the affliction of my enemies and sympathized with them, endeavouring to alleviate their distress as much as possible. (Calmet) --- Such was the conduct of David, the figure of the Messias; so that the expressions which seem too strong, must not be taken for imprecations. (Berthier) --- Christ was the good Samaritan who relieved the wounded man, Luke x. (Worthington) --- St. Paul admonishes us to weep with those who weep, Romans xii. 15. (Menochius) Verse 15
Against me. Hebrew, "in my distress," (Houbigant) or "infirmity." (St. Jerome) --- Thus was my kind attention repaid. (Haydock) --- My enemies became only the more insolent, and stood beside me, to shew their contempt. (Calmet) --- Scourges. Hebrew also, "vile men." (Montanus) (Haydock) --- The Roman psalters have "and they were ignorant," ignoraverunt. (Calmet) --- David could not think that he had given any offence: much less had our Saviour. (Haydock) --- He knew no just cause why the Jews persecuted him, as they were actuated by malice. (Worthington) --- David knew not personally those who afflicted him. (Menochius) Verse 16
Separated, and could not agree in their testimonies. This may be one meaning of charak, as it has several. (Berthier) -- "They did tear me, and ceased not, (16) with hypercritical mockers in feasts, they gnashed," &c. (Protestants) (Haydock) --- Many of their attempts have been frustrated by thy Providence, yet they do not enter into themselves. (Theodoret) Verse 17
One. Septuagint, "daughter." Aquila, "solitary," Greek: monachen. Protestants, "darling," or my soul which is so desolate, Psalm xxi. 21. (Haydock) --- So Christ said, Why hast thou abandoned me? (Matthew xxvii.) not affording me such consolation as other saints enjoy in their agony. (Worthington) Verse 18
Strong, gravi. Hebrew hatsum, numerous, (1 Machabees i. 1.; Menochius) and "weighty," (Haydock) which is the consequence of great numbers, (Berthier) and of virtue. St. Augustine understands the Church, which is not carried away like chaff before the wind. Amama dislike this. (Haydock) --- The resurrection is foretold, (ver. 17.) and here the Catholic Church is signified. (Worthington) Verse 19
Wrongfully. Hebrew, "liars," (St. Jerome; Haydock) alluding to Saul, &c. (Calmet) Christ explains this of himself, John xv. (Worthington) --- Who. Some supply a negation. (Berthier) --- "Neither let them wink with the eye who." (Protestants) This sign might indicate friendship, or evil machinations, Proverbs vi. 13., and x. 10. (Calmet) --- "They pretended by their looks what they did not entertain in their hearts." (St. Augustine) (Menochius) Verse 20
Spoke. Hebrew adds lo, "not." But it may be better explained as an interrogation. "Have they not spoken?" &c., as the enemies used deceit. (Houbigant) (Berthier) --- Earth. This word is omitted in the Roman Septuagint, St. Augustine, &c. But Theodoret reads it, and it is in all the other Greek interpreters, and in the Arabic and Syriac. (Calmet) --- Hebrew, "they devise deceitful matters against them that are quiet (righe, divided, &c.) in the land." (Protestants) or "in the plunder of the earth they devise deceit." (St. Jerome) (Haydock) --- They appear friendly, but when alone they talk to the earth, like people in deep study and full of passion. (Calmet) --- This terrestrial anger is the source of much evil. (Berthier) --- The Jews and Herodians said, Master, &c., designing to inveigle our Saviour, Matthew xxi. The priests and Pharisees also accused him boldly, and instigated the people to demand his crucifixion. (Worthington) --- They were split into parties, and invaded those who were the reverse of passionate. (Menochius) Verse 21
Done, euge. Hebrew heach. (Haydock) --- This term occurs ten times in Scripture, and here denotes the joy felt in the destruction of an enemy. Thus the Jews insulted over Christ expiring on the cross. (Berthier) --- Seen. No farther reserve is necessary: he is fallen, or we have accused him of nothing but what we have seen. (Calmet) Verse 22
Silent. I have chosen thee for my judge and protector. (Calmet) --- Pronounce sentence if they be in the right; and if not, rescue me from their fury. (Haydock) Verse 23
PSALM XXXIV. (JUDICA DOMINE NOCENTES ME.) David, in the person of Christ, prayeth against his persecutors: prophetically foreshewing the punishments that shall fall upon them. Attentive. Hebrew, "watch over." He implores present assistance. (Berthier) Verse 24
Thy. Many copies read "my," with St. Augustine, Euthymius, &c. But thy agrees with the Roman (Calmet) and Alexandrian Septuagint and Hebrew. (Haydock) Verse 25
It is well, occurs only once in Hebrew, which may be imperfect, as many versions supply the second. (Berthier) --- Mind, as we could have desired. Protestants, "Oh, (marginal note adds ah) so would we have it." (Haydock) --- Things go on well according to our mind. (Menochius) Verse 26
Great. St. Augustine reads, "malicious." (Calmet) --- At the day of judgment the wicked will be condemned. (Worthington) --- If this judgment were not to take place, religion would be a fable: as impiety is not always punished in this world. (Berthier) Verse 27
Them. The blessed in eternal glory. (Worthington) --- Justice. Or wish that sentence may be pronounced in my favour. (Calmet) --- Delight. Hebrew, "who delights." (St. Jerome) (Haydock) --- But the Greek interpreters read as we do. (Berthier) Verse 28
Meditate. Hebrew word is used to signify speaking with refection. (Calmet) 35 Psalm 35 Verse 1 Himself. Psalm is understood. It is expressed in St. Ambrose and St. Jerome, (Calmet) and is the Alexandrian Septuagint. (Haydock) --- Eusebius improperly assigns the cause of the omission to the piece being of a moral nature. Many suppose it refers to Saul, who had promised that he would give ear no more to the detractors of David, when the latter restored to him his spear and cup, 1 Kings xxvi. (Theodoret, &c.) --- But it seems rather to express the sentiments of the captives at Babylon, like the Psalms x., xi., xiii., and lii. (Calmet) --- David gloried in the title of servant of the Lord, though he bore the sceptre, Psalm xvii., (Berthier) and Psalm cxv. 16. (Menochius) --- He applies this instruction to himself, and to all in the lowest stations. (Worthington) Verse 2
Himself. Hebrew libbi, "in my heart." But this is visibly incorrect, and we should substitute lobu, as St. Jerome, Chaldean, Syriac, &c., have done. (Calmet) --- Yet Symmachus translates, "concerning the disorder of the impious within, my heart has said, there," &c. Hebrew may also signify, "the transgression of the wicked saith within my heart." (Protestants) (Haydock) --- I am inwardly convinced how great the malice of the wicked may be. It touches me to the very heart. Both senses are good. The wicked are bent on evil, and this fills the virtuous with grief. (Berthier) --- Eyes. They sin publicly, (Psalm xiii. 1.; Calmet) and on purpose, preferring vice before virtue, (Worthington) and constantly bent on doing evil, so that they become odious to all. (Menochius) Verse 3
Unto hatred. That is, hateful to God (Challoner) and man; (Haydock) or that he may be able to hurt, as Hebrew also may insinuate. (Berthier) --- Septuagint, "to find and hate his iniquity." But he acts not with sincerity. He wishes to defend his evil ways. (St. Augustine, &c.) --- He still flatters himself with impunity, Psalm ix. 25., or x. 11. To find, often means to punish, Genesis xliv. 16., &c. (Calmet) --- God frequently abandons those who sin through malice. (Worthington) Verse 4
Well, to those in distress, Psalm xl. 2. Though wise enough in worldly concerns, he seemed quite ignorant when any virtuous actions were proposed. (Calmet) --- Sometimes ignorance is excusable when a person does his best to obtain knowledge. But when he is negligent, the ignorance is gross, and sinful in proportion to the importance of the thing. If one desire to be ignorant to prevent remorse, this only increases the guilt, and God often leaves such destitute of the ordinary graces which he gives to others; so that they fall into a reprobate sense, and into more horrible sins. (Worthington) Verse 5
Set himself, "persevering" in wickedness. (St. Augustine) Verse 6
Clouds. The mercy of God is great, and his fidelity indisputable. Some think these were concealed till the coming of the Messias; (Psalm lxxxiv. 11.; St. Bernard) and many of the Fathers accuse Aristotle of confining Providence to the regions above the moon, by perverting this text. (Clement of Alexandria, strom. 5., &c.) --- But Gesner has produced 30 passages from that author which prove both a general and particular Providence. (Calmet) --- God does not leave the most wilful sinner without some good motions, and sufficient grace, that they may repent if they do not harden their own hearts. He has promised such helps, and is most faithful and desirous to receive again the penitent sinner. (Worthington) Verse 7
Of God. A title which is often given to things of superior excellence. So divine condimenta of Plautus, (Pseudol.) denote ragouts or sauces of the best quality; (Haydock) and sacra fames of Virgil, means great hunger. See Jonas iii. 3., Canticle of Canticles viii. 6. --- Deep. After praising the mercy of God, the psalmist expresses his admiration of his inscrutable justice, Romans xi. 33. (Calmet) --- Preserve, salvabis. The latter are designed only for man's benefit, and will end with time. (Haydock) --- But man is destined for eternal happiness, ver. 9. (Calmet) --- God wishes the salvation of both the learned and of the stupid, (St. Jerome; Worthington) of the Jew and Gentile, (Arnob.; 1 Timothy iv. 10.) of good and bad. He makes his sun to shine on both, Matthew v. 45. (Eusebius) (Piscator) (Calmet) Verse 8
O how. So the Hebrew and Septuagint read; quemadmodum may also (Berthier) signify "as." God has given such proofs of his great mercies to all. (Haydock) --- Of men. People must lay aside their stupidity and resemblance with brutes, to obtain the eternal joys which are prepared for men. (Worthington) Verse 9
House. In the temple, (Calmet) or in the Church of God. (St. Ambrose) --- The pleasures enjoyed by this communion of saints, (Haydock) is but a foretaste of what may be expected in heaven. (Calmet) Verse 10
With thee, Lord, is the fountain of life, Jesus Christ. --- See light, of the Holy Ghost. (St. Ambrose) (Theodoret) --- We shall see thee, Father of light, in thy Son. (Origen, Prin. i. 1.) (Calmet) --- The saints behold in the light of God all that they can desire to know; and of course they will not be unacquainted with our wants and petitions, though they have not the asses' ears of Calvin. (Haydock) --- Light and life denote all happiness. (Calmet) --- The psalmist might have a sublime idea of these pleasures. (Berthier) --- But none will presently understand their excellence till they are put in possession of them. (Haydock) Verse 11
Mercy and justice, are here of the same import. (Bellarmine) (Muis) --- Deliver us from captivity, and extend thy mercies to all thy people. (Calmet) --- Heart. Many who have sufficient learning, are destitute of this better quality. The right of heart are always more knowing than those who are only learned in speculation, and puffed up with pride. (Berthier) Verse 12
Sinner. Hebrew and Septuagint, "sinners," who are always striving to supplant the just by pride and evil example. (Berthier) --- Let me not listen to their wicked advice. (St. Augustine) --- Let not the enemy invade our country any more. (Calmet) --- The just may pray that no bad example or pride may place an obstacle to his salvation. (Worthington) Verse 13
There. The devil fell by pride, and man by his persuasion. Neither could escape punishment. (Worthington) --- There, in heaven, (St. Jerome) and in paradise, pride proved fatal; (Calmet) while it will be punished in hell. (St. Ambrose) --- Pride and injustice will entail destruction upon our persecutors. Babylon shall shortly fall a prey to Cyrus. (Calmet) --- Stand. Hebrew kum, "rise again." The proud are seldom converted, (Berthier) and the rebel angels had no redress. (Menochius) Verse 28
PSALM XXXV. (DIXIT INJUSTUS.) The malice of sinners, and the goodness of God. |