《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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36 Psalm 36 Verse 1 Himself. Hebrew has simply, "for David," (Calmet) as well as the Greek of the Vatican. "It is a mistake in Bellanger to say in general that the Greek adds "a psalm," since this is true only with respect to the edition of Aldus and Complutensian, says Berthier. But he is not quite accurate, as Erasmus inserts "a psalm" in his edition of St. Jerome's Septuagint; and the Alexandrian copy, which is equally famous with that of the Vatican, has [unto the end, a psalm] for David. Grabe has indeed marked all but the last word as a peculiarity, or not to be found in Origen's copy. But he has published his edition with such accuracy, that we may distinguish what his manuscript contained from other interpolations. It were to be wished that the same attention had been paid to the Vatican copy. But hitherto all the editors have taken the liberty to make alterations without specifying where; so that we can have no security that we ever quote the real manuscript of the Vatican. The learned prefect, Zacagni, gives abundant proof of this in his letter to Grabe, which has been published by Kennicott, Diss. 2. Yet any of these editions may be quoted as the Greek or Septuagint, as we have yet no copy perfectly authentic: and the learned are not even agreed which standard ought to be followed. If that which presents the greatest number of Origen's corrections be preferable, the Alexandrians manuscript must bear away the psalm . If the reverse, the glory must be given to its rival in the Vatican, which approaches the nearest to the Greek: koine, or to the edition of St. Lucian. See Kennicott. These remarks may be of service, as Berthier often seems inclined to place the Vatican edition on the same level as the Latin Vulgate. (Haydock) --- This psalm is alphabetical. The Syriac, Septuagint, &c., read, (ver. 28) the unjust, &c., avilim; a word which seems now to be deficient in the Hebrew, which has no verse beginning with a. (Calmet) --- Some other derangement has taken place. (Houbigant) --- The verses might be so divided as to begin every second verse with a fresh letter, and so to retain 42 verses. See ver. 7., and 20. The matter is of no great importance. The prophet has comprised several duties in alphabetical order, to help the memory, (Berthier) and to excite attention. (Worthington) --- He may predict the death of Saul, (Rabbins) or hint at the rebellion of Absalom in his old age; (ver. 25.; Ferrand) or rather he may comfort the captives at Babylon, promising them liberty, and denouncing the fall of their oppressors, above ten times. He admonishes them not to be scandalized at the distress of the just, and the prosperity of the wicked. (Calmet) --- Emulous. Hebrew, "Fret not thyself." (Protestants) "Mingle not with;" (Berthier; Pagnin) "contend not." (St. Jerome) (Haydock) --- Envy. Their splendour is deceitful. (Calmet) --- Be not, therefore, seduced (Haydock) to imitate the wicked (Menochius) nor offended, that they should prosper here. (Worthington) Verse 2
Wither. Hebrew, "be cut down." (Calmet) --- Fall. Hebrew, "wither." (St. Jerome) (Haydock) --- This admirably describes the transient glory of sinners, Isaias xl. 6., and James i. 10. (Calmet) --- All life is short. (Worthington) (1 Peter i. 24.) (Menochius) Verse 3
Riches. Septuagint and Houbigant read emune, "abundance." Hebrew begins with a. The sense is much the same. (Berthier) --- "Thou shalt feed on faith," (St. Jerome) or "incessantly." (Symmachus) --- The Jews entertained the greatest desire of the promised land. (Calmet) --- It may here denote our soul, (Origen) the Church, (St. Augustine) the Scriptures, (St. Athanasius) or heaven. (St. Jerome, &c.) (Calmet) --- Trust in God and be content. He will give thee what is requisite. (Worthington) Verse 4
Heart. Provided they be rational. (St. Augustine) --- He will enable thee to repose in peace, and to taste innocent pleasures in the Lord. (Calmet) Verse 5
Commit. Literally, "lay open." Hebrew, "roll." (Haydock) --- This expresses the most unbounded confidence, Psalm liv. 23., and Proverbs xvi. 3. --- Do it. Whatever may be proper. He will display thy justice, (ver. 6.) and free the from anxiety, (Calmet) taking care of thee, 1 Peter v. 7. (Menochius) Verse 6
Day. This will appear at the last judgment. (St. Augustine) Verse 7
Be. Hebrew dom, begins only this verse with d. The other letters occupy two verses, (Berthier) the second of which may commence with any of the letters. (Haydock) --- "Be silent to the Lord; wait upon Him." (St. Jerome) (Haydock) --- If he should suffer thee to be afflicted, envy not those who are in a more prosperous condition, nor give way to indignation, ver. 8. (Calmet) --- None can be truly subjected to God, who do not comply with his laws and pray. (Origen) (St. Augustine) --- We must wait patiently for his aid, Lamentations iii. 26., and Isaias xxx. 15. "Allow the gods to judge what's best for us." (Juvenal, Sat. 13.) (Haydock) Verse 8
Evil. Repining (Menochius) at the ways of Providence, &c. (Calmet) (ver. 1.) --- Reflect on God's will. (Haydock) --- Laboras; sed in via Dei. (St. Augustine) --- Hebrew, "be not angry nevertheless (ac, a word which Houbigant deems useless) to do evil;" (Montanus) or "against the wicked," (Prin. dis.) as lehareah may be perhaps signified; though it is more usually taken for a verb, as the points decide. (Berthier) Verse 9
Land of the living. (Worthington) --- David knew that many truly pious people would never obtain riches in the land of Chanaan, even though they might have remained there, if the nation had been faithful. He therefore comforts them with the prospect of a better land. If this were not the meaning, the Church would put these canticles in the mouth of her children to little purpose. (Berthier) Verse 10
While. Till the day of judgment. (Origen; St. Ambrose) --- And shalt. Hebrew, "and it shall not be." (Protestants) "it, or he shall not subsist." (St. Jerome) (Haydock) --- The state of the wicked is not therefore so enviable. The captives witnessed the fall of the great Colossus, the empire of the Babylonians. (Calmet) Verse 11
Meek. Hebrew hanavim, also means "the afflicted." (Berthier) --- Captives, ye shall be reinstated in your dear country. Our Saviour alludes to this text, (Matthew v. 4.) and the Fathers beautifully explain it of heaven. (Eusebius; St. Augustine) (Calmet) --- What is now become of those who have heretofore filled the world with tumult and bloodshed to obtain dominion! They are confined to the land where everlasting horror and on order dwells. They would wish they had never existed, as our Saviour mentions; while those who passed through life unknown, or despised, but always seeking God, are now arrived at the summit of all their wishes. (Haydock) --- O holy religion! thou explainest all these things. The just have ceased to exist: but their better part has inherited the land of the living. Yet a little while, and all will be in order, and in its proper place; though that of the wicked deserves not the name. (Berthier) Verse 12
Watch. Hebrew, "plot against." (Haydock) --- Teeth. In rage to destroy him, (Calmet) whose virtue is a continual censure of his impiety. (Haydock) Verse 13
PSALM XXXVI. (NOLI ÆMULARI.) An exhortation to despise this world; and the short prosperity of the wicked; and to trust in providence. Laugh. This expression is often used to denote the triumph of divine justice, whose day will set all right: that day (2 Timothy iv. 8.) which ought to be constantly before our eyes. (Berthier) --- God cannot indeed mock at any one. (Calmet) --- But the wicked "deserve scorn and vengeance." (Haydock) --- Digni sunt ut irrideantur in vindicta. (St. Jerome) --- The day of their judgment or condemnation is at hand, (Ezechiel xxi. 21., and 1 Kings xxvi. 10.; Haydock) when they will be sought for in vain (ver. 10.; Calmet) by their foolish admirers. They will seek to hide themselves from the indignation of the Lamb. Verse 14
Heart. Hebrew, "of way." Protestants, "such as be of upright conversation." Only those whose heart is pure, will observe the right path. (Haydock) Verse 15
Broken. In the form of imprecation, he foretells the event. (Worthington) --- Hebrew is in the future, to imply as much. (Berthier) Verse 16
Wicked. Hebrew, "of many wicked," or "of the impious great ones." (Haydock) --- What the just man hath, is preferable to the immense riches of sinners, acquired by injustice. In this sense Hesiod and Psittacus said, "half is more than all." The wicked are never satisfied, Ecclesiastes iv. 6., and Proverbs xiii. 25. Riches are a dangerous temptation, (Calmet) and the sentence is generally true, "every rich person is either unjust or the heir of one who has been such," (Haydock) aut hæres injusti. (St. Jerome) --- It is difficult for the rich to enter heaven; and the unjust are certainly excluded. Yet if we confined our views to this world, it is evident that the rich may better procure the sweets of life. (Berthier) Verse 17
Arms of the body, brachia. All that they have admired perishes in death, (Calmet) while the just then possess true riches. Verse 18
Days, or "ways," according to some copies of Septuagint. (St. Augustine, &c.) God approves the conduct of the just. He takes notice of the time of their sufferings, and comforts them during life, (Calmet) yea, for ever. Verse 20
Because. Only this verse begins with c, as the seventh does with d. (Haydock) --- Smoke. All their riches shall vanish, and their works be disregarded by God. But they will not be annihilated, as they would desire; otherwise the justice of God would not be executed on them. (Berthier) --- There is a continual antithesis between the good and bad. The latter shall shortly lose all their splendour. "I fear, lest offending the gods, I may receive glory among men," said the poet Ibicus, (Calmet) conformably to our Saviour's declaration concerning the vain-glorious, they have received their reward, Matthew vi. 6. Hebrew, "shall be as the fat of lambs, consumed and reduced to smoke." (Haydock) --- St. Jerome seems to have read differently, "boasting like unicorns, they shall be consumed, as smoke, they shall be consumed." Syriac and Chaldean intimate that they shall be like victims, "fattened" for slaughter, and burnt. (Calmet) Verse 21
Give. Having both the will and the power to be liberal. (Haydock) --- "He shall lend without expecting any advantage, while the wicked falls into such misery as not to be able to pay his debts. This is not always the order of Providence. (Calmet) --- But the just is often enabled by economy to relieve his brethren, at the same time that the libertine wastes his estate, (Berthier) or at least unjustly defers to pay his debts. (Menochius) Verse 22
Bless him. The just, (ver. 21.; Prin. disc.) or rather the Lord, ver. 20. (Berthier) --- "Are blessed of him," &c. (St. Jerome) (Chaldean) (Haydock) Verse 23
With. Or by the decrees of the Lord. The Hebrew and Septuagint have, "By," Greek: para. (Berthier) --- God gives grace to do all good, (Proverbs xvi. 9.; Calmet) and likes the way which He points out. The just also find the greatest consolation in virtue. (Haydock) Verse 24
Him. To break the fall. Hebrew, "the Lord upholdeth him with his hand." (Protestants) (Haydock) --- The just man is like a courageous wrestler, who may slip, but yields not. (Origen; Eusebius) --- His fall is not mortal, (Calmet) though he may be guilty of venial sin, Proverbs xxiv. (Worthington) Verse 25
Seeking, in vain. (Haydock) --- Roman and Gothic Ps.[Psalters?] read, "wanting." This does not condemn the mendicant orders. (Menochius) --- Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent. (Calmet) --- They found the bread of life in conformity to God's will, John iv. 34. (Haydock) --- Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. (Berthier) (Amos viii. 11.) --- It is certain that there were poor among the Jews; (Deuteronomy xv. 11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (Calmet) any person renowned for virtue reduced to this condition, (Haydock) though he does not deny but it might be possible. (Calmet) --- The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want, Daniel iv. 24. (Genebrard) (Menochius) --- But the word just is more comprehensive; and St. Paul gives several instances of persecuted saints (Hebrew xi.) which is confirmed by the parable, or rather by the history, of Lazarus. (Berthier) --- At any rate, the Church is never deprived of the word of God. (St. Augustine) (Worthington) Verse 26
Lendeth. "To receive interest," Greek: daneizei, from God, Proverbs xix. 17. (St. Augustine, &c.) (Calmet) --- He maketh know the divine word. (Origen) Verse 27
Dwell in the land of the living, rather than in that of promise, from which many just people were banished during the captivity. (Berthier) --- He who complies with these two conditions, will inherit heaven. (Worthington) Verse 28
Saints. Hebrew, "merciful ones." He will free them from captivity. (Calmet) --- Punished. This sentence seems to be improperly omitted in Hebrew, which otherwise neglects the letter a, as the Chaldean, Syriac, and St. Jerome do as well as a few copies of the Septuagint. The Roman edition with the Arabic and Ethiopic, reads Greek: amomoi ekdikethesontai, "the innocent shall be avenged," (Calmet) or "punished;" which is inaccurately put for Greek: anomoi ekdiochthesontai, the wicked shall be punished, or "expelled;" (Berthier) though Grabe prefers the former verb. (Haydock) --- St. Cyril acknowledges both readings. (Calmet) Verse 31
Supplanted. The devil shall have no advantage over the just, (Calmet) who aim constantly at perfection. (Origen) Verse 32
Death, mortificare. Some read perdere, or occidere. The wicked are constantly laying snares for destruction, (Calmet) and to draw others into mortal sin. (Worthington) Verse 33
Judged, "by him." Illi seems to be superfluous; (Berthier) or it implies that God will revise the sentence of wicked judges. (Haydock) --- The just have nothing to fear. God will pass an equitable sentence, and the condemnation of men shall do no harm. (Origen) --- The mistakes of human tribunals prove the necessity of a general judgment. Verse 34
See the truth of these maxims. (Calmet) --- While the wicked enjoy power they often conceal their injustice, which appears as soon as the veil is removed by death, when people cease to fear them. (Haydock) Verse 35
Cedars, &c. Septuagint have read differently from the present Hebrew and present a more beautiful sense. (Calmet) --- Protestants, "and spreading himself like a green bay-tree, (marginal note: or "a green tree that groweth in his own soil,") yet he passed away, and lo," &c. (Haydock) --- Ezrach, denotes an evergreen, (Rabbins) "a laurel covered with verdure." (Calmet) --- Houbigant has "a cedar," ezrach. Verse 36
I passed. This is better than the Hebrew, "it has passed," transivit, as a tree changes not its place, and all the ancient interpreters agree with us. (Berthier) --- His place, is not expressed in Hebrew. But it implies that every vestige of the proud is soon lost. This might serve to curb the violence of those who disturb mankind! (Haydock) --- The wicked may here refer to Nabuchodonosor, the devil, Judas, &c. (Calmet) --- We may behold the riches of sinners with our bodily eyes: but if we consider them with the eyes of faith, they presently vanish. (St. Ambrose; St. Augustine) Verse 37
Remnants, or rewards. (Worthington) --- Hebrew acharith, "the reward," (Pagnin) "the last end of man is peace," (Montanus; Haydock) or "the posterity (ver. 38.) of such a man shall be happy." (Calmet) --- "There are future things for the peaceful." (Symmachus) --- The expectations of the just are not confined to this world. They have something laid up for heaven, whereas the wicked have nothing. (Haydock) --- These lose all by death; and the thought makes them take refuge in the foolish hope of being annihilated. (Berthier) Verse 38
Together. At the last day, (Haydock) or all without exception shall perish; the wicked, with their posterity and riches. (Worthington) Verse 39
Salvation. This is an effect of God's grace. (Worthington) 37 Psalm 37 Verse 1 For a remembrance, viz., of our miseries and sins; and to be sung on the sabbath-day. (Challoner) --- This sabbath might also allude to the indolent rest which occasioned the fall of David, 2 Kings xi. 1. (Haydock) --- Hebrew mentions not the sabbath; and it is not known (Calmet) why the Septuagint made this addition. The prophet may have Christ suffering for our sins in view, (Berthier) though he probably composed this psalm, when he was afflicted with an illness after this fall. (Rab. Muis, &c.) (Calmet) --- It contains an excellent model for penitents, (Calmet) to enable them to regain peace of conscience, (St. Gregory) and paradise, from which they are banished by sin. (St. Augustine) --- This remembrance (Worthington) is most essential. (Haydock) Verse 2
Wrath. God is incapable of passion: but man deserves to be treated with the utmost rigour; and this David deprecates, begging that God would act rather like a physician in his regard. (Theodoret) (Calmet) --- The same petition occurs in psalm vi.; and this ought to caution people not to make imprecations, since God's judgments are so terrible. (Berthier) --- St. Augustine and St. Gregory explain this text of the fire of hell, and of purgatory, 1 Corinthians iii. 15. (Haydock) --- Though some be saved by the latter, "yet is that fire more grievous than whatever man can suffer in this life." (St. Augustine) --- "I esteem that transitory fire more intolerable than all present tribulation." (St. Gregory) (Worthington) --- We may therefore pray, "Here burn," &c., with the same St. Augustine who assures us, (Gen. con. Man. ii. 20.) that "he who cultivates not the field of his soul, will, after this life, experience either the fire of purgatory or eternal punishment." (Haydock) Verse 3
Arrows. Afflictions, (Worthington) or the word of God, which convert the sinner. (St. Augustine) --- The admonition of Nathan had made the deepest impression on David. [2 Kings xii.] He was also visited by sickness, like Job vi. 4., and xix. 21. Verse 4
Sins. These occasion my great affliction, when I reflect on thy justice. (Worthington) --- I chastise myself. (Eusebius) --- St. Augustine explains all this of original sin. (Calmet) --- Jesus bore the weight of all our sins, which are above our comprehension, ver. 5. (Berthier) Verse 5
Me. They press upon me like a deluge or huge weight. (Calmet) --- The sin of David had many aggravations. (Berthier) --- His punishment was also great. (Calmet) --- His spirit was almost overwhelmed, as the sins which are not bewailed, bring on other transgressions. (Worthington) --- It is not so much sin as the neglect of penance, which destroys men. (Berthier) --- This folly is here acknowledged by David. (Haydock) Verse 6
Foolishness, or sin. Shame has made me conceal the state of my soul; and hence evil has increased. (St. Jerome, &c.) (Calmet) --- The poisoned wound has infected other parts which were sound: (Worthington) chaburoth denotes sores, or "wounds still fresh or mortifying," (Haydock) rather than scars. (Menochius) --- All sin is properly styled foolishness, as no prudent man should commit any. (Origen) Verse 7
End. Hebrew, "exceedingly," while a person feels his state is not desperate. (Berthier) --- Sorrowful. Hebrew, "in black," which may refer either to the mourning attire, (Calmet) or to the "countenance." (Symmachus) --- Grief will allow me to take no rest. (Origen) --- I dare not look up to heaven, (Calmet) nor can I walk straight, to perform any good work (Worthington) of myself. (Haydock) Verse 8
Loins. Greek: Psoai, as the Alexandrian and Complutensian Septuagint read, though the Vatican has Greek: psuche, soul, (Haydock) with the Arabic, &c. --- Illusions. Hebrew nikle, "burning." (Pagnin) "shameful ulcer." (Houbigant) "Ignominy." (St. Jerome) (Haydock) --- David acknowledges that the irregular motions of concupiscence were an effect of his transgression. The Jews and Greeks place these sensations in the loins, 3 Kings viii. 10. Plato triplicem finxit animan, cujus principatum in capite, iram in pectore, cupiditatem subter præcordia locavit. (Cicero, Tusc. 1.) (Calmet) --- Flesh. Concupiscence striving in me. Verse 9
Heart. I give vent to my inward grief by loud lamentations. Verse 10
Desire, to be restored to thy favour. (Worthington) --- Thou alone canst heal me. (Calmet) Verse 11
Troubled. Hebrew, "beats," palpitat. (Houbigant) --- Itself. Hebrew, "even they are," &c. (Haydock) --- I was no longer endued with the spirit of prophecy, (St. Basil) till my conversion, (St. Augustine) nor an object of favour. (Haydock) --- I was abandoned to myself, (Calmet) quitting thy light. (St. Ambrose) --- My eyes have been hurt by weeping (Haydock) and maladies, (Calmet) while my heart is become so corrupt, that I do not relish or discern spiritual things. (Haydock) --- The beauty of virtue, and the enormity of vice, do not strike me. (Menochius) Verse 12
Have. Hebrew, "over-against my wound (Haydock) or leprosy." (Calmet) Protestants, "stand aloof from my sore." (Haydock) --- But the original means rather "near to." Septuagint may have read u for i, in nighi. (Berthier) --- But Symmachus and St. Jerome translate, "stood against my leprosy, (Haydock) and my neighbour stood at a distance;" as if they had been afraid of the contagion. Job (xix. 13, 19.) makes the same complaints. (Calmet) --- These manners of worldlings may be seen in every age, and ought not to fill us with surprise. (Berthier) (John xv. 18.) --- David was abandoned by Achitophel, and by most of the tribe of Juda, (Theodoret) as our Saviour was by his disciples. (St. Augustine) Verse 13
Violence. Hebrew, "laid snares." This treatment might be expected from enemies, since friends proved so treacherous. (Haydock) --- They would willingly have slain David. The will is often put for the deed. (Calmet) --- Things. Endeavouring to engage me again in sin, being displeased because I have quitted their evil company; (Worthington) or they raise their fortune, by causing dissensions in the state. This might be well applied to the Pharisees, who persecuted Christ. Verse 14
Mouth. I utterly renounce all sin. (Worthington) --- David would make no reply to Semei, (Theodoret) nor our Saviour to Pilate. (Calmet) --- Silence is often the best defence. (Haydock) --- Eagerness to justify one's self, causes trouble and disedification. (Berthier) --- The prophet joins the deaf and dumb; as those who have naturally the former defect, are also afflicted with the latter. (Pliny, [Natural History?] x. 69.) (Haydock) Verse 16
Hoped. This was the reason of his silence. (Berthier) --- He knew that God was in a manner engaged to defend those (Calmet) who rely (Worthington) wholly on Him; and he declared such to be his disposition. (Haydock) --- Hear me. The same term thahane means, "wilt answer" (Montanus) as a judge and advocate. (Haydock) --- God will one day manifest the justice of his elect. (Berthier) Verse 17
For. On this account I turn to thee, and entreat thee not to suffer my enemies to gain the victory. (Worthington) --- My humble and earnest prayer is another motive of confidence. --- My enemies is not expressed in Hebrew. (Calmet) --- I decline saying any thing in my own defence, lest I should offend God. (Menochius) Verse 18
Scourges. Protestants, to "halt," letselah. (Haydock) --- St. Jerome ad plagas. Chaldean, "for calamity." (Berthier) See Psalm xxxiv. 15. I speak not through impatience, as I know that my sins deserve still more. (Calmet) --- I resign myself to thee. (Worthington) --- This was admirably verified in Jesus Christ, the victim for our sins. (Calmet) --- Before me. I cannot forget my transgression. (Haydock) Verse 19
Sin. Though Thou knowest all things, I will confess that I may be saved; and will meditate on what I have deserved. (Worthington) --- He goes to the source of his malady. (Calmet) --- "Be not secure after confession of thy sin, as being always ready to confess and to offend. Declare thy iniquities in such a manner as to take care on account of thy sin." (St. Augustine) --- Confession without repentance is only a mockery. (Haydock) Verse 20
Stronger. Hebrew, "strong, and they," &c. (Haydock) --- Art thou deaf to my cries? (Calmet) Verse 21
Detracted me, by insinuating that my repentance is hypocrisy. Another mode of detracting is by making known secret faults, (Worthington) as calumny imputes false ones. (Haydock) --- Goodness. Septuagint, "justice." Many Greek and Latin copies add: "They have rejected me, the beloved, (Theodoret; Arabic) as one dead, as an abomination." --- Forsake, ver. 22. (St. Ambrose) (Calmet) Verse 23
Attend. Hebrew, "hasten;" which is the sense of Greek: prosches, "attend." (Septuagint) (Haydock) Verse 39
PSALM XXXVII. (DOMINE NE IN FURORE.) A prayer of a penitent for the remission of his sins. The third penitential psalm. |