《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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38 Psalm 38 Verse 1 Idithun was one of the four chief masters of music, called Ethan, 1 Paralipomenon vi. 44., and Idithun, 1 Paralipomenon xvi. 41. Some think that he was the author of this psalm; but it was rather given to him by David to sing. (Calmet) --- The title shews that the psalms were designed for the public service of the Church, and not for David alone. (Berthier) --- This refers to the Christian Church, though some explain it of the Jews in captivity, (Worthington) with R. Salomon, while others think that it was composed during some of David's persecutions. It is connected with the preceding, and with the two next psalms. (Calmet) Verse 2
Tongue. The matter is very delicate and important, James iii. 2., Proverbs xviii. 21., Isaias xxxii. 17., and Ecclesiasticus xxii. 33., and xxviii. 28. --- Me, and was treating me with injustice and calumny. (Haydock) --- Chilo, the sage, said: "I know how to bear ill treatment," (Laertius 1.) and this is a proof of "the greatest wisdom and virtue." (Haydock) --- Greek: Outos kratistos. (Menander) (Calmet) --- Weak men seek revenge; but the wise resolve to govern their tongues, and do not stand up in their own just defence, though they be, therefore, more persecuted. (Worthington) Verse 3
Renewed. I was conscious of no offence against my enemies, (Haydock) but I reflected that I had forfeited my virtue, (Eusebius) and therefore gave vent to my grief. (Haydock) --- Being afraid of saying anything amiss, I refrained from saying what was good. But I perceived that this was wrong. (St. Augustine) --- I deprived myself of all pleasure. (Calmet) --- The seven first verses detail the arguments used by philosophers to comfort men, which all prove of little service. We must have recourse to God, ver. 8. (Berthier) Verse 4
Out. This alludes to his sorrow for his sins, (Origen) or to the fire of charity, which is enkindled by meditation on the last end, &c., (ver. 5.) or rather it means, that while he repressed his tongue, he could not but feel an inward zeal and indignation, (Calmet) in consequence of grief suppressed. (Worthington) --- See Jeremias xx. 9. (Menochius) Verse 5
End, as I desire to die, like Elias, 3 Kings xix. (Worthington) --- The just have frequently expressed such sentiments, to move God to pity, (Job vii. 1., and Psalm ci. 4.) though they wished to live, that they might praise God on earth, (Calmet) if it were his will. (Haydock) --- This text may indicate the impatience (Berthier) of the mere philosopher, (Haydock) or David desires to know to what a decree of perfection he must arrive. (Origen; St. Ambrose) Verse 6
Measurable. Hebrew, "of a hand's breadth." (Haydock) --- Symmachus, "a spithame, or twelve fingers' breadth," perhaps in allusion to the Greek proverb, a "spithame of life;" which denotes one very short. (Drusius) --- The Greek copies vary: some read, (Calmet) with the Vatican Greek: palaias, "ancient;" and others of the palestra with the Alexandrian Greek:palaistas, or "contentious." I am obliged always to wrestle with my adversaries. (Grotius) --- My days are short, and spent in conflicts. (Haydock) --- St. Chrysostom, St. Ambrose, &c., mention both. The former word is adopted by the Arabic, Ethiopic, &c.; but the Hebrew has tephachoth, "of a palm," or four fingers' breadth; (Calmet) and St. Jerome breves, "short." (Haydock) --- Substance. St. Jerome, "life." Hebrew, "age." --- Living. Hebrew, "standing," how well soever he may seem to be established. Protestants, "at his best estate, is altogether vanity. Selah." (Haydock) --- The wisest of men confirms this at large, Ecclesiastes i. 1. (Calmet) (James iv. 14.) --- "What is this long while which has an end?" (Cicero, pro. Marcel.) (Menochius) Verse 7
Image, "of God." (St. Gregory, &c.) Hebrew, "in a shadow or darkness," where the fall of a leaf affrights him. Life is so short and miserable, why should we strive to heap up riches? (Calmet) --- For whom. Hebrew, "who shall gather," &c. (Haydock) --- The term is used respecting harvest rather than money. (Calmet) --- Hebrew has disquieted in the plural, and the rest of the words in the singular; but St. Jerome agrees with us, conturbatur....& ignorat cui dimittat ea. (Haydock) --- The prophet still utters complaints. One step farther is necessary to ensure peace. (Berthier) --- He acknowledges that his life is but a shadow, and what we ought not to grieve for temporal losses. (Worthington) Verse 8
Substance. Septuagint hypostasis. Hebrew, "hope." (Haydock) --- I can depend only on thee. (Calmet) Verse 9
Thou hast. Hebrew lo, "do not;" ne, or nonne; or "hast thou not made?" &c., as the following verse intimates. (Berthier) --- Thou hast suffered me to be reproached by the foolish, who prosper in this world. (Worthington) --- The fool may denote the devil, (St. Jerome; Origen) and all the lovers of iniquity. (Flaminius) (Calmet) Verse 10
It. St. Augustine reads "me," conformably to some copies of the Septuagint, Arabic, &c. (Calmet) --- He is at a loss to explain the reason of the prophet, and suggests that this perhaps ought to be referred to the following sentence, "Because thou hast made me, remove," &c. (Haydock) --- Such is the inconvenience of having incorrect copies. (Amama) --- The Alexandrian and Vatican Septuagint both have me, (Haydock) which his omitted in Complutensian. (Calmet) --- David knew that he was scourged by divine Providence. (Worthington) Verse 11
In (thy) rebukes, belongs to the next verse in Hebrew and Septuagint, referring to man in general, unless the prophet mean himself. (Berthier) Verse 12
Spider. St. Jerome, "moth." Symmachus, "thou dissolvest like corruption his desirable thing;" (Haydock) which means the soul, (Berthier) or "beauty." (Protestants) Remorse of conscience and God's judgments make a man pine away. --- Disquieted is obelized in the Septuagint. (St. Jerome, ad Sun.) (Calmet) --- It is not found in the Alexandrian and Complutensian edition (Haydock) and seems to be taken from ver. 7. It does not alter the sense. (Berthier) --- "Man is vanity always." (St. Jerome) --- As a spider which has consumed its moisture, so he decays. (Worthington) Verse 13
Were. 1 Paralipomenon xxix. 15. I can expect aid from no other but thee. (Calmet) --- Heaven is our home. (Worthington) --- "Life is a travelling from home." (Plato in Axiocho.) Verse 14
More. In a state to do good. (Worthington) --- Grant me relief, Ecclesiastes ix. 10., and Job vii. 8. (Calmet) Verse 23
PSALM XXXVIII. (DIXI CUSTODIAM.) A just man's peace and patience in his sufferings; considering the vanity of the world, and the providence of God. 39 Psalm 39 Verse 1 Psalm. Protestants intimate that this was not in the Hebrew; but we find mizmor, "canticle," which is equivalent. (Haydock) --- David speaks of his own restoration to health as a figure of Jesus Christ, who is principally intended, Hebrews x. 7. The end of the psalm is nearly the same with the 69th. (Calmet) --- Some arbitrarily (Berthier) explain the words with relation to the revolt of Absalom. (Bossuet) --- Others think it may refer to the captives, (Ven. Bede) to Daniel, or Jeremias, rescued from prison. See Theodoret, who explains it of men waiting for the general resurrection. It may express the sentiments of the Church, when the persecutions ceased. (Euthymius) --- Christ sometimes speaks in his own name, and sometimes in that of his members. (St. Ambrose; St. Augustine) (Calmet) --- It is certain that David had Christ in view; and if he alludes to himself, it is only as the figure of him. (Berthier) Verse 2
Expectation, or patience. (Haydock) --- God has, at last, granted my request. Verse 3
Misery. Hebrew, "confusion," (Berthier) or "noise," (St. Jerome; Haydock) from the greatest danger. (Theodoret) --- Dregs. Mud, Jeremias xxxviii. 6. St. Augustine, &c., explain this of the Christian saved by faith from the sink of his sins. (Calmet) Verse 4
New. Excellent. (Haydock) --- I was before uttering complaints, now I give thanks with joy, for my health and conversion. (Calmet) --- Song. Hebrew, "Praise." The penitent changes his language, which is no longer understood by worldlings. (Berthier) --- Many. St. Augustine reads, the just, who take part in the welfare of their brethren, (Psalm xxxi. 11.) while the wicked are filled with alarm, at the ways of God; who humbles or exalts people as he pleases. (Calmet) Verse 5
Vanities. Hebrew, "the proud, nor such as turn aside to lies." (Protestants) (Haydock) --- All the world is vanity, (Psalm xxxviii. 6., &c.; Calmet) though idolatry may be here meant. (St. Cyril) Verse 6
Thoughts, or designs, "over us," as Hebrew adds. No one can fathom the counsels of the Lord. It is folly, therefore, to attack his mysteries. (Haydock) --- Like. Protestants, "and thy thoughts which are to usward, they cannot be reckoned up in order unto thee." Literally, non ordinare apud te. (Montanus) (Haydock) --- But haroc means also æquiparare, which corresponds with the Vulgate. (Berthier) --- Syriac, "none is comparable to thee." (Calmet) --- Number. Christ and his apostles preached, so that many followed their doctrine. (Worthington) --- David also had many witnesses of his gratitude. They crowded round him. Some would improperly make multiplicati sunt, agree with mirabilia, Greek: dialogismois, which is in the masculine. (Berthier) --- "I find no order before thee; if I would declare and number, they are more (wonders) than can be counted." (St. Jerome) (Haydock) --- I am at a loss how to express myself, and must be content with the interior sentiments of gratitude. See Psalm lxx. 15. (Calmet) Verse 7
Sacrifice and oblation. Neither bloody nor unbloody sacrifices of the law will do. (Menochius) --- Pierced ears. Septuagint and St. Paul read, a body thou hast fitted to me, Hebrews x. 5. (Haydock) --- Nobilius mentions, that he found the reading of the Vulgate in one Greek manuscript in Eusebius, &c. --- The Arabic has both. "Thou hast prepared a body for me, and opened my ears." (Calmet) --- Both are, in effect, of divine authority. The version adopted by St. Paul, cannot be rejected, no more than the Hebrew confirmed by the Vulgate. James Pierce asserts, that the Hebrew is incorrect, oznaim being put for az zip, "then a body," as the letters are not unlike. The dissertation is ingenious: the author is, however, suspected of Socinianism. We know not the reason why the Vulgate here abandons the Septuagint. The sense is much the same; the prophet noticing the entire obedience of the Messias, (Berthier) and the apostle comprising his whole person. (Menochius) --- His body was miraculous, (Haydock) and the incarnation the work of God. (Calmet) --- Nothing could come up to his submission. "Thou has dug ears for me," (St. Jerome; Haydock) alluding to the custom of making slaves for ever, (Exodus xxi. 5.) or "thou hast fitted, (Calmet) opened, (Protestants) my ears," enabling me to hear, and to obey. (Haydock) --- The sacrifice of Christ was never interrupted, from the first moment of his incarnation. (Calmet) --- He was always doing the will of his Father. (Haydock) --- This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings xv. 22., Isaias i. 11., and Jeremias vii. 22. (Porphyrius, Abs. ii.) (Calmet) --- No sacrifice of the Old Testament was sufficient to satisfy God's justice for sin. Christ, by the ear of obedience, performed the redemption of man by his death, as was determined from eternity. See Hebrews x. (Worthington) --- And is omitted in the Latin version of St. Paul, holocautomata pro peccato, inadvertently, or rather to intimate, that he was speaking of the holocaust of expiation, Hebrews x. 6, 8., and xiii. 11., and Leviticus xvi. 27. (Berthier) --- St. Augustine also admits only one species of sacrifice, "holocausts likewise for sin." But others distinguish them from the victims designed to expiate the sins of individuals, (Leviticus v., &c.) of which the prophet also speaks. (Calmet) Verse 8
Head, or beginning, (Genesis i., John i., and viii. 25.; St. Jerome, &c.) or at the commencement of this book of Psalms, (St. Augustine) or rather in the whole Bible. (Calmet) --- Kephalis denotes a volume, (Suidas) or stick, on which books were formerly rolled, being written on parchment. The Jews still observe the same custom in their synagogues. (Calmet) (Luke iv. 17, 20.) --- Hebrew, "In the volume of the book," means, in the book, (Amama) or the Bible, which is the book by excellence, where the incarnation and death of Christ, for man's redemption, are clearly specified. (Haydock) --- This is the sum of the Scriptures. (Worthington) --- They bear witness to Christ, John v. 39., and Luke xxiv. 27. (Haydock) --- The apostle uses the word capitulum, for the sum, Hebrews viii. Whatever sense be chosen, we should meditate on this head, or volume. But Christ signed, as it were, this solemn engagement, from all eternity. If we adopt the passage to David, we may translate, "I come, having on me the volume of thy Scriptures." See 4 Kings xi. 12. (Calmet) Verse 9
Heart. So the Vatican Septuagint reads; while other editions have Greek: koilias, "belly." (St. Jerome, ad Sum.) --- Hebrew, "bowels." (Haydock) --- The sense is the same. (Berthier) --- I love the law so much, that I would hide it in my bowels, (Calmet) or in the most secret place. (Theodoret) Verse 10
Thy, is not expressed in Hebrew or Greek, but understood. (Berthier) --- Church, in the tabernacle, (Theodoret) or rather in the Catholic Church; the propagation of which, (Haydock) and the preaching of the gospel throughout the world are foretold. (Worthington) --- The justice, or mercies of our Saviour, are every where proclaimed. (St. Jerome) (Calmet) Verse 11
Thy. Some copies of the Septuagint have, my justice, as well as the Ethiopic version. (Eusebius; St. Augustine, &c.) (Calmet) --- But the Vulgate is more correct. (Berthier) --- Council. Christ conceals not his mercy and truth from the greatest and wisest congregations. He spoke boldly before Annas and Caiphas, as St. Paul did at Athens, &c. (Worthington) --- David testifies his gratitude, and invites all to praise God with him. (Calmet) --- But we must particularly learn from our Saviour, a horror of sin; the knowledge of his mysteries; confidence in his mercy; and a conviction, that we can never be saved but by his grace. He has announced these things, and then he finishes his career, by suffering for us, and pours forth his supplications to God. (Berthier) Verse 12
Withhold not. The prophet now speaks in the name of Christ's mystical body, the Church, praying to be made a partaker of mercy, and to be delivered from evils, (Worthington) or Christ speaks as the victim for our sins. (Haydock) --- Uphold me. This might be also rendered as a prayer, "May thy," &c., with the Hebrew and some copies of the Septuagint. (Berthier) Verse 13
My iniquities. That is, the sins of all mankind, which I have taken upon me. (Challoner) (Calmet) --- The sins even of those who believe, are so numerous, that they cannot be seen in particular. We may faint at the sight of so many sins committed by Christians. (Worthington) --- Forsaken me in the agony. (Calmet) --- Christ had all the sins of mankind laid upon him. (Berthier) --- He did not suffer to release those who were already damned; though they had received sufficient graces, in consequence of the merits of his future death. (Haydock) --- Christ knew the number and enormity of sin. (Menochius) --- But he would not disclose his knowledge. (Haydock) (Mark vi. 5.) (Menochius) Verse 14
PSALM XXXIX. (EXPECTANS EXPECTAVI.) Christ's coming, and redeeming mankind. Be pleased. The rest is nearly transcribed, Psalm lxix. (Calmet) --- The Church prays for her weak members. (Worthington) Verse 15
Backward, as those who came to seize Christ were twice, John xviii. 6. --- He prays for their conversion. (S.) --- Shame might have proved very salutary to them. (Theodoret) --- The reprobate will be confounded. (Worthington) Verse 16
'Tis well. The Hebrew here is an interjection of insult and derision, like the Vah, Matthew xxvii. 40. (Challoner) --- As St. Jerome here expresses it, Vah, Vah. See Mark xv. 29. (Menochius) --- The Jews have now become objects of contempt, (Calmet) a just punishment (Haydock) of scoffers, who wish evil to the good. Verse 17
Magnified. Thus may those speak, who sincerely love God. (Worthington) Verse 18
Beggar. King David might assume this title, as well as all mankind. (St. Augustine) --- The same may be applied to Christ, according to his human nature, as the end of this psalm, and the following, belong to him, more than to David. (Calmet) --- He speaks in the name of penitents, whose sins he had undertaken to wash away. (Worthington) --- Careful. Hebrew, "will think of me." (Haydock) --- Slack. The faithful prayed for the coming of our Saviour, as they still entreat him to hasten the reward of the good. (Worthington) 40 Psalm 40 Verse 1 Himself; implying, that David composed this psalm, though the word is not expressed in Hebrew or Greek. (Berthier; T. iii.) --- The same articles, however, occur, which have been thus rendered before. (Haydock) --- Some explain this psalm of the sickness of Ezechias, (Ven. Bede) or of that of David, a little before the revolt of Absalom. (Rab. Muis; Bossuet) --- This may be described as a figure of our Saviour's sufferings. (Calmet) --- For it would be rash not to acknowledge, that He is here the principal object in view, (Theodoret) since he has applied (ver. 10.) to the traitor's conduct, (Calmet) and all the rest may properly allude to the same events. The psalmist speaks of the Messias in the six first verses, and introduces him, in the remainder, uttering his own sentiments, (Berthier) respecting his passion and resurrection. (Worthington) (Isaias liii. 4.) (Menochius) Verse 2
-3 Understandeth. Believing with eagerness, (Haydock) or reflecting seriously on Jesus Christ, (Berthier) who was pleased to be poor for our sakes. (Haydock) --- And the poor, is not in the ancient Septuagint, (Eusebius) nor Hebrew, &c. But it only expresses the same idea as the word needy, (Berthier) being added to show the extreme misery to which our Saviour was reduced. (Haydock) --- The Fathers explain the passage in this sense, though some would suppose, that David speaks of his own conduct, (Calmet) or of those who adhered to him in his distress, while most followed Absalom. (Flaminius) --- Day of death or judgment. Happy the man, who makes the life of Christ his constant meditation, (Berthier) and endeavours to imitate his example, and divine charity! (Haydock) --- The Church recites this psalm for the sick. Those who assist them may hope for similar treatment. But such as are not scandalized at Christ, on account of his poverty and afflictions, may be pronounced blessed, (Luke vii.23.) as He will deliver them from distress, if they place their confidence in Him. (Worthington) --- The sick are relieved, when they think on Christ's sufferings. (Menochius) --- Preserve. Hebrew, "will preserve....and thou wilt not deliver him unto the will of his enemies." (Protestants) --- But St. Jerome has, "and he will not," &c. (Haydock) --- Sixtus V reads, "into the hands of his enemy," after St. Augustine, &c. Others add, "he will purify his soul from, or on the earth." (Calmet) --- Our Lord will give to such servants more grace in this life, and glory in the next, nor will he suffer them to yield to temptation. (Worthington) --- He will defend them and heal them, when sick. (Calmet) Verse 2-3 Understandeth. Believing with eagerness, (Haydock) or reflecting seriously on Jesus Christ, (Berthier) who was pleased to be poor for our sakes. (Haydock) --- And the poor, is not in the ancient Septuagint, (Eusebius) nor Hebrew, &c. But it only expresses the same idea as the word needy, (Berthier) being added to show the extreme misery to which our Saviour was reduced. (Haydock) --- The Fathers explain the passage in this sense, though some would suppose, that David speaks of his own conduct, (Calmet) or of those who adhered to him in his distress, while most followed Absalom. (Flaminius) --- Day of death or judgment. Happy the man, who makes the life of Christ his constant meditation, (Berthier) and endeavours to imitate his example, and divine charity! (Haydock) --- The Church recites this psalm for the sick. Those who assist them may hope for similar treatment. But such as are not scandalized at Christ, on account of his poverty and afflictions, may be pronounced blessed, (Luke vii.23.) as He will deliver them from distress, if they place their confidence in Him. (Worthington) --- The sick are relieved, when they think on Christ's sufferings. (Menochius) --- Preserve. Hebrew, "will preserve....and thou wilt not deliver him unto the will of his enemies." (Protestants) --- But St. Jerome has, "and he will not," &c. (Haydock) --- Sixtus V reads, "into the hands of his enemy," after St. Augustine, &c. Others add, "he will purify his soul from, or on the earth." (Calmet) --- Our Lord will give to such servants more grace in this life, and glory in the next, nor will he suffer them to yield to temptation. (Worthington) --- He will defend them and heal them, when sick. (Calmet) Verse 4
His bed. Literally, "on the bed of his sorrow." His, seems to have been formerly in Hebrew, (Houbigant) though it be now omitted, (Berthier) as it was in the time of Symmachus, "the bed of misery," (St. Jerome) of infirmity. --- Thou hast. Hebrew, "thou wilt make." Protestants, "turn," (marginal note; Haydock) "change, or take away." In the east, the bed was removed entirely, (John v. 8.) and this expression may denote, (Calmet) that the sick man should be cured, and no longer be confined to his bed, (St. Chrysostom) or that God would take him by the hand, to support him, and turn his bed, like a tender mother, to make it more comfortable. (Genebrard) (Calmet) --- When the just are sick unto death, Christ will give them greater consolation. (Worthington) --- He will withdraw their affections from all terrestrial things, and remove whatever has been dangerous to them. (St. Gregory, Mor. xxiii. 15.) The ineffable name has been thrice repeated in these verses, to insinuate, that all good is wrought by the blessed Trinity. (Berthier) Verse 5
Thee. Christ prays for his members, acknowledging their sins, (Worthington) which he had undertaken to expiate. The Fathers explain this of his prayer in the garden. (Calmet) --- Have we ever reflected on sin, which reduced the Lord of all, to such poverty and distress? (Berthier) Verse 6
Perish? When shall we have a change, and see Absalom ont he throne? When shall we get rid of this man, who reproves our conduct? So were the Jews animated to destroy Christ. (Theodoret) --- The rest of the psalm more visibly relates to him. (Calmet) --- His enemies were greatly disappointed. (Haydock) --- For after they had put him to death, he rose again, and his name and kingdom became more glorious. (Worthington) Verse 7
If he, any one among my enemies. (Haydock) --- The Scriptures often pass from the plural to the singular, (Berthier) to comprise every one distinctly. (Haydock) --- Yet St. Augustine, &c., read "they came," &c., omitting if, as some of the Septuagint editions do likewise: though inaccurately, according to St. Jerome and Sun. (Calmet) --- It occurs in the Roman copy, and Grabe inserts it in a smaller type. The sense is not altered. (Haydock) --- The conspirators affected to shew David some marks of civility, to obtain their ends. The Jews often strove to entangle Jesus, by their questions, (Matthew xix. 3., and xxii. 17, 24., and John viii. 3.) while Judas continued in his company, to gratify his own avarice, and to betray him. (Calmet) --- Such were their vain projects. (Haydock) --- Those who came maliciously to hear Christ, blamed him as an enemy to the law, or as one who cast out devils by Beelzebub. (Worthington) Verse 8
To me, seems useless, though it be added conformably to the Hebrew, (Berthier) or rather it intimates, that the enemies made no secret of thier plots. (Haydock) Verse 9
Word of affecting the regal power, &c. (St. Ambrose) --- No more? Jesus Christ speaks. They have unjustly condemned me: But can I not rise again? or the words may be put in the mouth of his enemies. Shall we have any thing to fear from the dead? If we were to confine him only, he might perhaps escape. (Calmet) --- Hebrew, "an evil disease, say they, cleaveth fast unto him: and now that he lieth, he shall rise up no more." (Protestants) --- "The word of the devil they poured out against themselves; he who hath slept, shall rise no more." (St. Jerome) --- Yet lo may be explained, an non, "shall not he," &c. Septuagint have seen this insulting interrogation of the Jews who ridiculed what Christ had said of his future resurrection. (Berthier) --- They determined to put him to death; but they could not prevent his glorious (Worthington) appearance again on the third day. (Haydock) --- Those who explain this of David, say, that the sleep denotes a mortal illness, or a geievous fault, for which it was expected, that the king would die. (Kimchi; Munster, &c.) Verse 10
Bread. This characterizes the traitor, who had recieved the holy Communion, and had been intrusted with the purse by our Saviour, yet betrayed him with the sign of peace. (Calmet) --- To violate the laws of hospitality was greatly resented by the very pagans. (Plutarch, Symp. vii. 4.) --- Supplanted me, or kicked like a wild colt, as Plato complained that Aristotle had done, when he set up another school. (Haydock) Greek: Emas apelaktise. (Laertius, Elian iv. 9.) --- David might allude to Absalom, though the Holy Ghost speaks of Judas. (Calmet) --- Our Saviour himself says, (Worthington) that the Scriptures may be fulfilled, he that eateth bread with me, shall lift up his heel against me: Qui manducat mecum panem levabit contra me calcaneum suum: Greek: eperen ep eme ten pternan autou, "has lifted up," &c., as the Hebrew expresses it here. Judas had attempted to betray Christ already, and would do it more effectually hereafter; so that both the present and future might agree with him. We also find the psalm translated qui edebat panes meos, &c. But the difference is very small. (Haydock) --- To lift up the heel, is the posture of one who attempts to supplant his adversary. (Menochius) Verse 11
Them. No one is ignorant of the destruction of Jerusalem, and of the miserable condition of the Jews (Menochius) throughout the world. (Calmet) --- Christ will render every one according to his deserts. (Worthington) Verse 12
Over me. Thus the divinity of Christ was proved, since he rose victorious, in spite of his enemies. (Calmet) Verse 13
Innocence. Jesus was the spotless lamb incapable of sin. He effaced it by his blood, and is therefore crowned with glory, Hebrews ii. 9., and Philippians ii. 9. (Calmet) --- This innocence made him a fit victim for sin. (Worthington) Verse 14
So be it. Chaldean, "Amen." This word, at the beginning of a discourse, implies an affirmative oath; (Matthew vi. 13.) and at the end, it is a mark of approbation, Numbers v. 22. --- Here the Jews terminate the first book of the psalms, which they divide into five. (Calmet) --- St. Jerome rejects this division, as our Saviour mentions only the psalms, and the last psalm has no such conclusion. (Worthington) --- It has Alleluia. All the rest have Amen. See Psalms lxxii., lxxxix., and cvi. (Hebrew) (Berthier) --- The observations which have been made in this first part, will serve to explain many other passages, on which we shall therefore be shorter, as well as in specifying the variations from the original, which are for the most part only apparent, as the intelligent reader may be convinced, by the preceding remarks. (Haydock) Verse 18
PSALM XL. (BEATUS QUI INTELLIGIT.) The happiness of him that shall believe in Christ; notwithstanding the humility and poverty in which he shall come: the malice of his enemies, especially the traitor Judas. |